妙法蓮華經文句 9.62

9.62

雖不標名而具其義。文云「非如非異，非如三界見於三界」，此非偏如顯於圓如，即法身如來義也；又云「如來如實知見三界之相」，即是如如智稱如如境，一切種智知見即佛眼，此是報身如來義也；又云「或示己身己事，或示他身他事」，此即應身如來義也。若但性德三如來者是橫，但修德三如來者是縱，先法次報後應亦是縱；今經圓說不縱不橫三如來也，揀縱橫如來尚非今義，況三藏通教如來耶？又《法華》之前，亦明圓如來者，同是迹中所說耳。發迹顯本三如來者，永異諸經。論云「示現成大菩提無上故，示三種菩提，一、應化菩提，隨所應現即為示現，如經出釋氏宮故；二、報佛菩提，十地滿足得常涅槃，如經我實成佛已來無量無邊劫故，三、法佛菩提，謂如來藏性淨涅槃不變，如經如來如實知見三界之相故。」經具其義、論出其名，不作上釋寧會經論耶？

Although it does not display their names, it possesses their meanings. The text says: 'Neither as such nor different, not seeing the triple world as the triple world [sees it]'—this negating of one-sided suchness to reveal perfect suchness is the meaning of the dharmakāya Tathāgata. It also says: 'The Tathāgata truly knows and sees the characteristics of the triple world'—this is the wisdom of suchness corresponding to the realm of suchness, the knowledge and vision of the knowledge of all aspects being the Buddha eye; this is the meaning of the sambhogakāya Tathāgata. It also says: 'Or showing his own body and his own affairs, or showing other bodies and other affairs'—this is the meaning of the nirmāṇakāya Tathāgata. If there are only the three Tathāgatas of inherent virtue, that is horizontal; if only the three Tathāgatas of cultivated virtue, that is vertical; first dharma, next sambhoga, and then nirmāṇa is also vertical. The present sūtra perfectly expounds the three Tathāgatas that are neither vertical nor horizontal; setting aside vertical and horizontal Tathāgatas, which are not yet the present meaning, how much less the Tathāgatas of the Tripiṭaka and Shared Teachings? Furthermore, before the Lotus Sūtra, when the perfect Tathāgata was also clarified, that was likewise spoken within the traces. The three Tathāgatas that open the traces and reveal the origin are forever distinct from the other sūtras. The Treatise says: 'Because manifesting the realization of great bodhi is unsurpassed, he manifests three kinds of bodhi: first, responsive and manifested bodhi, manifesting according to whatever is appropriate, as the sūtra says: "coming forth from the Śākya palace"; second, rewarded buddha bodhi, having fulfilled the ten stages, attaining eternal nirvāṇa, as the sūtra says: "since I actually attained Buddhahood, immeasurable, boundless kalpas have passed"; third, dharma buddha bodhi, meaning the unchanging inherently pure nirvāṇa of the tathāgatagarbha, as the sūtra says: "the Tathāgata truly knows and sees the characteristics of the triple world."' The sūtra possesses the meaning, and the treatise sets forth the names; without making the above explanation, how could sūtra and treatise be harmonized?